Chapter Fourteen

The Activities of Allatini and Modiano

Translated by Judy Montel

The Political Situation in the Ottoman Empire

Sultan Mijid died on June 25th, 1861 when he was 39 years old. His death was a great loss to the entire
Ottoman Empire. In his place Sultan Aziz ruled, who, upon ascending to the
throne promised all of his subjects that he would not discriminate unjustly
among them and would endeavor that all citizens of the empire would be happy.
(Then a Jew from Saloniki by the name of Avraham was appointed as an advisor in
the Divan, the royal council, and his salary was 7,000 grush per year.[1]) In his days, the Grand Vizier Fu'ad founded 15,071 schools in Turkey where
six hundred and sixty thousand students learned. These schools were divided
into two sorts: the Idadi'i, as a sort pre-Gymnasium (pre-high
school); and the Sultani'i  a high school, some of which were
founded, a few years later also in Saloniki.

With catastrophic results for the government of Turkey, Sultan Aziz did not
cooperate with its ministers nor did he keep his promises regarding the royal
subjects. He squandered as much as half a million grush a month on expenses
for his wives and servants. The Treasury owed more than 222 million sterling,
therefore the minister of the Treasury introduced paper money
(Kayamis) at a value of about 283 million francs. Since the people
and merchants were not used to the paper bills and refused to accept them, the
government was forced to withdraw them from circulation. In his reign, the
Baron Moshe Hirsch received the rights to build the railroad in the Balkans
and in Macedonia, which connected Europe to the near East, that is to say, from
Vienna to Constantinople.

The ministers of state could not tolerate the Sultan's wasteful spending and
removed him from the throne; three days later he committed suicide. In his
place Sultan Murad V ruled, however he too lasted only three months, when he
too was removed from the throne. In his stead Abdul Hamid II ascended to the
Sultanate (5636  1876). At the insistence of the Grand Vizier Madhat
Pasha, Sultan Hamid granted a new constitution in favor of all of his subjects
(December, 1876), according to which all of the Jews were free to practice the
strictures of their religion without limitation and were allowed to fill
elevated posts in the government (and indeed three Jews were then elected to
Parliament and two to the Senate [2]). The Chacham Bashi (chief rabbi) was given the right to
participate in the deliberations of the Council of Ministers, and the Sultan
recognized the decisions of the Jewish rabbinical court including in civil
cases.

The Murder of the Consuls of France and Germany

The catastrophes [3], insurrections and revolts were a present and regular occurrence in those days
in the countries of the Empire, especially in Macedonia, and as a result of
this, there was much anarchy and chaos in the districts of the province. In
5635 (1875), for example, bandits known as Bashibozoks raided
Saloniki and looted the homes of Jews and their businesses, including raping
women [4]. One year later there was an incident that horrified all of Europe and became
an excuse for the other powers to intervene in Turkish affairs.

And here is the incident: A young Bulgarian woman from a village near Saloniki
wished to convert to Islam, apparently to marry a Turk. The young woman
arrived in Saloniki by train in order to report to the Governor, as was then
the custom. A large crowd of Turks with their wives accompanied the young
woman from the Governor's residence to the Sa'atli Jami mosque.
That day was also a holiday of the Greeks; about one hundred and fifty of
them, accompanied by a gathering of Bulgarians attacked the group, kidnapped
the young woman and put her into the carriage of the American Consul  a
wealthy Bulgarian named Haji Lazaro  who was present, and rapidly
departed from there with her.[5]

When this became known to the Turks, they went to the home of the American
Consul and demanded the young woman from him. Meanwhile, the young woman's
mother had removed her from the Consul's residence. Since she was not there,
the Turks went to the Governer, Machmed Rifit Pasha, who was in the
aforementioned mosque. The French Consul, Mr. Moulain (previously the French
Vice-Consul in Jaffa) and the German Consul, Henry Abbot (who was, in fact, an
English subject, but was Orthodox in his faith) were summoned to the aid of
their brother-in-law, the American Consul (his two sisters were married to the
two Consuls just mentioned). They went along to the mosque and awaited the
Governor in a side room, and after some negotiating, the Governor requested
that the write to their brother-in-law to release the young woman.

The New York Times, which devoted considerable space to this
incident during four months and reported three different versions regarding the
chain of events, didn't explain why the French and German Consuls actually
entered the mosque. In any case, the Turks did not let them leave the place
before the young woman had been turned over to them. The Consuls, when they
saw their lives in danger, did indeed write to their brother in law to hand the
young woman over to the Turks. However, since the girl had, in the meantime,
disappeared and was not to be found, the Turkish mob killed the French and
Turkish Consuls. Some time after the murders it became known that the young
woman was in the home of a Greek, she was taken and led to the Governor's
residence. This latter was able to save the American Consul and his family,
who were in danger. The murdered Moulain was 39 years old and Abbot even
younger. According to the New York Times among those inciting the
rabble were several members of the Mijlish Idari committee (the
municipal government committee).

This murder aroused a storm and fury in the governments of Europe and warships
of some of the powers reached the shores of Saloniki. In order to quiet the
wrath of the Christians, the Sultan fired the Governor and sent in his place
another Governor named Sherif Pasha, who arrived in the city with a
reinforcement of soldiers. The new governor arrested fifty suspects, executed
six of them without trial before a large public, among them a giant black
Muhamaden. He also demoted several officers and sentenced the Police Chief,
Salim Bey, to 15 years of forced labor on Rhodes. Reza Bey, also a senior
clerk, he sentenced to hard labor for ten years, and Lata Bey, the minister of
the fortresses of Saloniki  three years of imprisonment. The government
of Turkey agreed to pay forty thousand English pounds as compensation to the
families of the murdered Consuls. Among the participants at the funerals of
the Consuls was the Chief Rabbi, R' Avraham Gatinio with a group of rabbis and
scholars [6].

Russia found this a good time to attack Turkey (April 24, 1877), she invaded
from the south and her allies, Montenegro and Serbia, from the north. The
Turks fought back and repelled the latter, but were defeated by the Russians,
who entered Andrianopoli (January, 1878). According to the treaty of San
Stephan from March 3, 1878, Turkey was forced to pay large amounts of
compensation to Russia. The large governments discovered that Turkey would not
be able to pay such sums, and Russia would have another excuse to attack her
again. They were not pleased with the many concessions that Russia was about
to receive especially with regards to the Holy Sepulchre of Jesus
the Nazarene in Jerusalem. Therefore, they summoned a special congress, the
Berlin Congress, in accordance with which decisions Turkey recognized the
independence of Serbia, Montenegro and Romania. Bulgaria had only to pay an
annual tax to the Sultan, Austria was entrusted with the administration of
Bosnia and Herzegovina; England, with the administration of Cyprus and Russia
received part of Armenia and many other places in the Caucasus, and in this
manner, the Turkish Empire crumbled to all intents and purposes.

During the war between Turkey and Russia, Shmu'el Khasson of Saloniki gave the
Sultan Hamid a small steamship for transporting soldiers from one place to
another. The Sultan, in thanks, promoted Khasson to the rank of Capuji
Bashi and gave him the honorary decoration Osmani'i level I,
and Majidi'i level IV.

Refugees in Saloniki

The Jews of Saloniki suffered greatly from this war and its results. They were
secure of neither their bodies nor their property. The Jews who lived in the
outskirts of the city suffered even more. Many bandits and even soldiers,
Bulgarians and Serbs, would attack the Jewish inhabitants of the cities and
villages of Macedonia, and even the Jews of Sofia, to murder and rob. Among
them were also Turks who rebelled against the Pasha of those places
and chose the Jews as easy victims. The Greeks also found this an opportune
time to kidnap Jews and demand exorbitant ransoms. Many of these victims
escaped and arrived destitute in Saloniki with their wives and children. Among
these refugees were 161 souls from Sofia, 20 from Nikopol, 20 from Nis, others
from Philipopolis and other places. Special committees were founded in
Constantinople and Saloniki to come to their aid, and at this opportunity a
number of young fellows founded the Il Avenir (The Future)
association in the city. Dr. Moise Allatini was notable for his generosity
once again, and there is no doubt that the chief rabbi, R' Avraham Gatinio
aroused his flock to come to the aid of the refugees.. At the end of the war,
the local committee wanted the Jews of Sofia to return to their homes. However,
the Constantinople committee was of the opinion that it would be better if they
remained an additional time in Saloniki, because the Russians promised them
that they would protect the refugees every place that was under their rule, but
could not take responsibility for the actions of the Bulgarians. Dr. Allatini
endeavored to send the refugees from Nis to his representative in Scopie and
from there to guide them to Nis.

At that time bandits captured 29 Jews from towns outside of Saloniki and
demanded an exorbitant ransom for them. The Turkish army pursued the bandits
and the Jewish prisoners escaped and were saved. Other bandits killed a father
and his son in Saloniki itself and captured two other Jews, Angel and
Shealti'el. The Jews of the city exerted themselves and redeemed them, even
granting Angel forty pounds because the bandits had taken all of his assets.
The Etz Chaim society participated and donated 17 ¼ pounds for
their redemption. Only when the situation in Macedonia had improved did the
refugees return to their homes. The railroad company gave them a 50% discount
on their tickets, and at the insistence of Dr. Allatini, the President of the
local Alliance Israelite committee, the Alliance society of Paris covered most
of this expenses. The Anglo Jewish Association of London also contributed
sixty pounds sterling, and the philanthropist Jacob Schiff from New York with
several other worthies held a fundraiser to benefit these same refugees. [7]

The same year Maynard, the American delegate to Istanbul, visited in Saloniki.
The community committee thanked him in the name of the Jews of Saloniki for the
actions taken by America the previous year to protect the Jews of the east, and
a delegation of the refugees of Nis presented him with a report on the torture
of the Jews there at the hands of the Serbs. [8].

Rabbi Ya'akov Kovo wrote about the refugees:

Go see the works of the
Lord, the land was riddled with hollows, sore, bruises and evil diseases. When
we saw children and women, infants and suckling babies, living on the land, and
from a distant country, wandering about the city in the streets and markets. Then our eyes were darkened
from seeing, those who had worn embroidery, in faded and patched dresses,
beggars who had left homes full of money.[9]

In these phrases and in his speech, he also praised the Alliance society for
its help with these words:

Then the pursuers of
justice, the society of Alliance Israelite heard of them, from the dens of
lions, from the mountains of the leopards, the raised their limbs like eagles,
their hands showered a rain of generosity with which to enliven every
bitter and suffering soul, and in Ladino added: this is the
Aliansa which from the heights of its seat came down, as a merciful mother, to
spread a table for them (the refugees) God has awakened the heart of the
holy society, the Aliansa Israelita Universala and with the participation of
the minister and vizier, master cavalier Dr. Moshe Allatini (protection, mercy
and blessings upon him) and the gentlemen of the collective (that is, the seven
leading citizens) and also the excellent fellows of the Il Avenir
Society say now gentlemen, are we not required to bless and praise this
beautiful well-spring of the Alliance Israelite Universelle whence pours forth
the waters of charity, and whence flows the dew of mercy? For that is where
God has commanded the blessing to be present. [10]

At this opportunity Rabbi Ya'akov Kovo especially praised Dr. Allatini:
In front of his entire people he always works miracles after he
had founded schools for boys and for girls he reached out his hand to the
tree of life [literally, Etz HaChaim, the name of the local congregation and
aid society]; and also he singled out for praise Rabbi Yehuda Nechama, David
Morpugo, the doctors Enrico Ferrera and Moshe Mizrachi, and also the ladies who
came to the aid of the refugees, and in particular the rabbis and elders and
leading citizens who ran an appeal for both the refugees and the poor in
general.

The Chief Rabbinate

Rabbi Avraham Gatinio: Among the important rabbis who lived then was Rabbi Avraham Gatinio. His
father, Rabbi Benbenishti was one of The Complete Wisemen, and his
grandfather and great grandfather were, in their times, leading rabbis of the
kollel. He studied torah with Rabbi Avraham David, and later
changed direction and for a time did a business in trade, even doing well,
however he left business and dedicated himself to Torah. In 5591 (1831) he
was already an arbiter of Jewish law (posek) and in 5609 (1849) he was
appointed as a rabbinical judge of orphans and widows. In 5616 (1856) he was
already considered the most important rabbi in the community after Rabbi Asher
Kovo. At the death of this latter, in 5635 (1875), the rabbis and seven
leading citizens appointed him chief rabbi. He was accompanied, as leading
rabbis of the community, by Rabbi Shmu'el Arditi and Rabbi Me'ir ben Nachmias [11]. At his demand, the Pasha released twenty Jewish prisoners on the day he took
office. Rabbi Avraham Gatinio, or Agan, as his friends called him, was
one of the progressive rabbis, and cooperated, when still a rabbinical judge,
with Dr. Allatini. Like Rabbi Yehuda Nechama, he too was a fan of the Alliance
society. The Baron Moshe Hirsch and his wife, when they passed through
Saloniki on January 26, 1875, visited him and took the opportunity to donate
ten thousand francs to the needy. During the days of his rabbinate the
community committee purchased a large plot on which to build homes for the
poor. [12]

Already in his day, the number of rabbis was shrinking, as he writes: In
this generation scholars have been growing fewer and few are left of the
many. [13] Rabbi Avraham didn't spend many days as rabbi. The wealthy wished to raise
the Nabila (an indirect tax on foodstuffs), and he as champion of
the poor, objected to this, and was forced to resign (Tishrei, 5639 
September, 1878). He died a year later, aged eighty, on Succot, 5640 (1879).
According to the tradition that went out of Saloniki, the wealthy regretted
having shamed their rabbi, and went to prostrate themselves on his grave and to
beg his forgiveness. Therefore on his tombstone he is given the title
Great Rabbi, even though at his death he was no longer actually the
chief rabbi.

Rabbi Avraham Gatinio published the book Elef Kessef, responsa of
his grandfather, Rabbi Avraham, added citations and editorial remarks, and made
indices for it, and did the same for Mitzraf LaKessef, the book of
his great grandfather , Rabbi Benbenishti Gatinio; they both appeared in 5627
(1867). During his lifetime he printed the first part of his responsa and his
eulogies called Tzel haKessef (5632  1872). The second part
appeared after his death (5641  1881). He translated several chapters of
Rabbi Eliahu Ben Me'ir's Sefer HaBrit into Ladino, which appeared
in three editions in Saloniki (5607, 5641 and 5660  1847, 1881 and 1900).

Rabbi Shmu'el Arditi: Born to his father Ya'akov. Like Rabbi Avraham Gatinio, he too (as well as
his colleague Rabbi Me'ir ben Nachmias) started out as a tradesman. However,
in 5617 (1857) we see that he is already one of the Excellent
Rabbis. When Rabbi Avraham Gatinio died he was appointed as an acting
Chief Rabbi. He was accompanied by Rabbi Meir ben Nachmias and Rabbi
Shmuel Yosef as leading rabbis. All three signed, and Rabbi Shmu'el Yosef
signed first, to endorse the book Vayikra Yehoshu'a (And Joshua
Called) by Rabbi Yehoshu'a HaCohen Perachia (5642  1882). He also had
disagreements with the wealthy members of the community committee (see details
below), and was even forced to resign. However, the wealthy members convinced
him to change his mind and he remained in his appointment until the end of his
days. Sultan Hamid gave him the title Kaimakam Effendi, that is,
substitute Chief Rabbi (of Constantinople) a position of leadership over all of
the communities in Turkey and represented them before the Sultan.

In his time the new building of the big Talmud Torah school was built (5644-5
or 1884-5).

Rabbi Shmu'el Arditi wrote a book of responsa and sermons called Divrei
Shmu'el (The Words of Shmu'el)' which appeared in 5651 (1891), and other
sermons called Parashat Derakhim (Crossroads) which remained in
manuscript [14]. He died on the 5th day of Elul, 5647 (Fall, 1886), aged 75 years. A great honor was done to him
at his death. Following his funerary bed walked Marshall Rijip Pasha, the
Governor Ali Pasha, various government officials, the Greek Orthodox
Metropolitan with a crowd of priests, etc., and thousands of Jews from all
parts of the community.

Rabbi Ya'akov ben Nachmi'as: Four months after the death of Rabbi Shmu'el Arditi, his older friend, Rabbi
Me'ir ben Rabbi Ya'akov ben Nachmias, also died at age 84. The fruit of his
spirit, which remained in manuscript, was lost. Apparently, it was he who
invented, in his youth, the liquor called Raki Nachmias, or
Raki di la casa dil Khakham Nachmias, which was renowned for its quality
and taste until the destruction of the community by the Germans.

The Dispute Between Rabbi Arditi and the Rich Men

Rabbi Avraham Beracha wrote in his introduction to the book Divrei
Shmu'el by Rabbi Shmu'el Arditi: He did not prefer anyone so
that the truth would be made more glorious by special attachment [to it].
This is a reference to the dispute he had with the rich men, the foreign
citizens, the Francos, who wished to change the administration of the community
and establish a new administration. Dr. Allatini, in his letter of April 24th, 1882, to the President of Alliance Israelite Universelle, describes the
dispute, in his version, an ancient hatred (exists) between the Jews who
are Turkish citizens who pay taxes to the government and the Jews who are
citizens of foreign governments. According to the capitulations
the foreign citizens are exempt from paying several taxes to the government,
among these the Kavisazho (poll tax), and therefore, they also refrained
from paying into the community fund their share of those taxes. Since they had
capital, it was incumbent upon them to participate and pay for the poor as
well, since the community was responsible for this tax on all the Jews. There
is not doubt that amongst the cream of the city's inhabitants there were also
foreign citizens, however most of them were Turkish citizens with the Chief
Rabbi over them. The local committee of the Alliance Israelite, with Dr.
Allatini at their head wanted to radically change the composition of the
administration. They aspired to gradually distance [the Rabbi] from the
affairs of the community, and for the community council to be elected
by the people, and also to introduce new regulations into the
community, etc. It may be assumed that the reformers wanted to raise the
Gabila, an indirect tax on foodstuffs, again, and to lower the
Pija, the direct tax that fell upon the shoulders of property
owners, and to weaken the status of the Chief Rabbinate as well, reforms that
Rabbi Arditi refused to accept, and he was thus forced to resign. Seven
leading citizens, most of whom did not agree with the demands of the reforms,
wrote to the rabbi of Constantinople, and he applied to the ministers regarding
the matter. And indeed, through his intervention an order was received from
the Sultan to reinstate the rabbi to his post and foreign citizens were
forbidden from serving as members of the community council. And, as Dr.
Allatini writes in his letter to the president of the Alliance Israelite:
as a result of the intrigues of the reactionary party the
government of Constantinople has reinstated the Chief Rabbi to his former
authority and instructed him not to accept anyone to the community council
except Turkish citizens. From another source we know that Rabbi Arditi's
resignation lasted for only three months. [15]

However Dr. Allatini, as he write to the president of the Alliance Israelite
from Paris, was asked by the major associations and as the president of the
Alliance in Saloniki, to make peace between the two parties. He
applied, therefore, to the Governor Galib Pasha and requested him to mediate
between the two camps. In my opinion, despite Dr. Allatini's intention being
desirable, he used his considerable influence and asked Galib Pasha so settle
the matters according to the plan of the progressives who were his
followers, that is to say, the Alliance Israelite association, and to arrange
that the rabbi remain in his post, for there was no other option, but to also
allow foreign citizens to be members of the community council, and this is what
was done. (It is worth mentioning that the members of the council were not
elected by the people at that time. They were elected from among 500 merchants
who paid the community tax, the Pija, who were mainly foreign
citizens).

This is the presentation of the matter according to Dr. Allatini, who describes
the party of Rabbi Arditi as The Retreaters. We are missing the
presentation of the matter from the point of view of Rabbi Arditi and his
supporters. However, it appears that the dispute was fierce, as the rabbi
writes in his responsa: that my opinion [is less for] my people from
several adventures that were forced upon me not for any of my provoking them,
for I have been pursued and harassed. And in another place he writes:
since I am not worthy to enter into the occupation of writing due to the
disturbance by which I have been pursued and harassed by people of command,
ruiners of a city, empty of Torah commandments and hasty to do ill to cancel
the Torah of our God until from all this I have escaped from the appointment,
the appointment of authority as one escapes from a snake, and have distanced
myself from authority and all that resembles it. [16]. If the dispute was indeed regarding the election of the council, if to
accept or not to accept the foreign residents or to put the financial matters
in order, etc.  according to Allatini's version  then there is no
ill in it. If the government allowed and if the wealthy all paid the
Pija in accordance with their assets. However, the truth is that
the progressives and intellectuals,nearly all members
of the Alliance Israelite committee, wanted to intruduce reforms that were not
for the sake of observing the Torah and the religion, but, on the contrary, to
limit the powers of the chief rabbi and similar rules, and therefore Rabbi
Arditi and his supporters opposed them. Due to this dispute many resigned
their membership in the Alliance Israelite, among them Rabbi Arditi.

Between four and five hundred people from the two camps wrote a letter of
thanks to Galip Pasha for his mediation. On his part, Dr. Allatini asked the
president of the Alliance Israelite from Paris and the Anglo-Jewish
Association from London that they also write to the governor, and this
was done. [17]

There is a tradition in Saloniki that every time the wealthy injured the honor
of their rabbi, some of them died within the year. And here, coincidentally or
not, within twelve months of the time of the dispute the following died: Dr.
Allatini, Dr. Bechor Frances of the seven leading citizens, and Sha'ul Modiano.
There is no doubt that Rabbi Arditi eulogized Dr. Allatini, even though there
is no extant source to corroborate this. Even though Rabbi Arditi remained at
his post until the end of his days, he had, apparently, additional
disagreements with the council members. In my opinion, from that time several
of the leaders and community representatives began to see the intervention of
the Alliance Israelite in matters of community administration less favorably.

The three of them: the rabbis Gatinio, Arditi and Nachmias were privileged to
see the advancement of the community in all of its various circles, as we shall
see below.

In their books, Rabbi Gatinio and Rabbi Arditi were upset that Jews were going,
on the Sabbath, out of the Sabbath perimeter, lending money with interest with
no license, treating Torah scholars disrespectfully, shaving their beards and
that those with set matches were visiting the homes of their brides. They
both, like Rabbi Asher Kovo in his day, allowed Jews, in times of war with the
Christians when there was no choice, to unload arms from the boats on the
Sabbath, for there were no Gentiles or Turks at the time who were adept at this
work, which had always been in the hands of the Jews.

According to the order of the assessment of the community tax, bachelors were
exempt from paying tax. The assessment took place once every three
years. The bachelors who had since married were assessed within
these three years and this was called the grooms assessment. Since
the times had changed, the bachelors then first took care of earning a living
and were postponing marriage. Therefore, the seven leading citizens agreed
with Rabbi Arditi, in 5643 (1883) to to tax young men over the age of twenty,
even if they were bachelors.

The Death of Dr. Moshe Allatini

Dr. Allatini reorganized the Bikur Cholim (visiting the sick) Fund,
and his name was engraved on a marble slab at the clinic that was eventually
established at Maidan di Lubil together with the name of his friend
Sha'ul Modiano and eight others. Dr. Allatini and his family donated 585 gold
pounds (more than a third of the total donations) to the building of the
Alliance Israelite school for boys, he paid for a large part of the expenses
for the building of the girls' school and especially the kindergarten
(Asilo), worked to modernize the great Talmud Torah school and
appointed Yisra'el Danone, the principal of Alliance Israelite, and Rabbi
Yehuda Nechama as supervisors of the teachers and the curriculum.

In 5618 (1858), as we have said, he established the large flour mill and
several years later, he founded factories which manufactured beer, shingles and
fired bricks. He employed in these factories many hundreds of Jewish laborers
and many Greeks, and he was therefore beloved of the Greeks, and was especially
liked by the Metropolitan. The relations between the Jews and the Greeks in
his day were good ones in the history of the community. At his request, the
Greek Patriarch of Constantinople published a Priestly Letter to
all the Greeks not to bring blood libels before him against the Jews; he also
applied to the Metropolitan of Alexandria to prevent outbreaks of violence by
the Greeks against the Jews there.

Dr. Allatini used his great influence to help his brethren, not just in his
birthplace, Saloniki, but also to help the Jews of a great many other
communities, for example: Bulgaria, Serbia, Zanti, Volo, Kayostindil,
Alexandria and others. He founded the Chesed Olam (Eternal Grace)
Fund and ruled that merchants who were members would pay a certain percentage
of the merchandise leaving the city as their membership fee. In 1878, which
was a drought and the export was well nigh non-existent, he requested that the
merchants pay a special tax on the merchandise coming in to the city and
divided the moneys collected: 40% to Bikur Cholim, 30% to the Talmud Torah
schools and 30% to the Alliance Israelite schools.

In the summer of 5635 (1875) he travelled to Europe with his wife. Upon his
return, at the end Tishrei 5636 (October, 1875), the townspeople received him
and his wife with great honor and one of the poets wrote the following in his
honor:

WelcomeTo the champion of our people, our benefactor and savior, a glory to Israel and
an exemplar to our generationThe Honorable Minister, Sir, Cavalier DotorMoshe AllatiniMay the Lord lengthen his days with an abundance of peace and blessingAnd his years among the most pleasant with no end, Amen, so be itUpon his return in peace with his righteous spouseShoshana [Rose] flowering and glowing with lightFrom their great trip in EuvropaOn the 30th day of Tishrei, the year La T U R* to scout yourselves a placeFor your grace, at your service

Who comes from this distant pathHis glory in the mouth of all of the crowdWho is this brilliant, sapphire and diamondBlessed is he who comes in the name of the Lord

Who is this observed from the foundation of His seatHis grace overwhelms the believersWhose donations make a tree of charity growBlessed is he who comes in the name of the Lord

This is your beloved, oh congregation, here comes joyRejoice in the temple before meThis is the prince of the people  return to the grape harvestBlessed is he who comes in the name of the Lord

This is the man, Moshe Ha'latini**All concepts thank himHe brought first fruits in their basketBlessed is he who comes in the name of the Lord

He who rises to the head of the battleDesires the words of my mouth and my thoughtsBless him from the spring of blessingBlessed is he who comes in the name of the Lord [18]

*The letters La T U R mean to scout and also add up to the year
written, i.e., 5636, or 1876.

**In Hebrew, the H makes the name now read The Latini,
revealing, perhaps, its origin.

Dr. Allatini published two articles regarding the situation of the Jews of
Saloniki in his time. One in the year 5616 (1856) is the report of which an
extract is delivered below, and the second, which appeared in 1875 in the
Jewish Chronicle of London entitled: A Sketch, State of
Primary Education among the Jews of the East, and specially among the Jews of
Salonica, addressed to the Anglo Jewish Association. Translated from the
Italian by James Picciotto, London, 1875. A number of his lectures and
speeches on the subject of the schools of the Alliance Israelite also appeared
in print. [19]

He emphasized the necessity of sending young men to Constantinople and to Paris
to train them for the rabbinate and in education. At his urging, three young
men from Saloniki were sent to study medicine in Constantinople and later in
Paris, where they finished their studies and did well. [20]

Dr. Allatini was awarded an honorary medal by the government of Turkey (he
received Majidi'i of the highest degree). The government of Greece
gave him the honorary title of Salvatori, from the government of
Austria he received the decoration of a Knight of the Order of Franz Josef
(Ritter des Kaiserlichen Franz Joseph-Ordens) and from the government of Italy
the decoration Cavaliero of the crown of Italy.

He was active up until his last day. On September 20, 1882 in the morning he
signed his last letter to the president of the Alliance Israelite in Paris and
died that very day, a short time before midnight. At his death a royal honor
was done him. He was mourned not just by his fellow Jews, but by all
inhabitants of the city with no regard to religion or race. The
representatives of various governments and the heads of the city bore his
casket from his home to the cemetery. After his deathbed walked the following:
the governor Galib Pasha, the senior clerks of the cities authorities, high
ranking army officers, the Metropolitan, the head of the Catholic Mission and
heads of other religions. During the funeral the bells of the Greek churches
rang and the Turkish Chujas wailed dirges from the tops of towers.
The Consular flags as well as the flags on the ships were lowered to the
half-mast. Among the non-Jewish eulogizers was the Italian consul and the head
of the Greek community. The Turks and the Greeks organized special prayers at
their places of prayer and the Chujas tore their clothing as a sign
of mourning.

The Sultan Hamid cherished Dr. Allatini so much that he sent his adjutant Assif
Pasha to the synagogue of Constantinople to represent him at the great eulogy
that the Jews of the city made for the beloved doctor. Never had a Salonikian
Jew been so honored in death by the authority and high-ranking royalty as Dr.
Allatini was honored. The rabbis of the city held a special eulogy at the
HC Old Italy (Italia Yashan) and the principal of the Talmud Torah
school, Ottolenghi, wrote dirges in his honor. [21]

Rabbi Yehuda Nechama wrote the story of his life entitled The Days and
Mourning of Moses (5643?  1883) as well as a pamphlet called
Zecher Tzadik (Memory of a Righteous Man) (5648  1888). The
doctor, Moshe Mizrachi also wrote a biography entitled: Moise Allatini,
Onoranze funebri resealla sua memoria raccolti e pulicati per cura del Dr. M.
Misrachi, Salonico, 1883, pp. 88. Also Sa'adi Halevi in his newspaper
La Epocha published the following: Offinionis sovri la
overa di membrasion in honor dil difunto Dottor Moise Allatini
(1883) which appeared also as a pamphlet. Earlier, during his lifetime, Dr.
Halevi of Corfu wrote a biography in the periodical Moshe in
Italian and David Frisco of Constantinople also published details about his
life and activities in his newspaper Amigo de la Familia, Year A,
No. 36.

The affectionate Doctor left bequests to the Turkish, Greek and Italian
communities, as well as to various community institutions (for instance, 5200
francs to the Talmud Torah schools). His son, Hugo, donated a certain amount
to the Alliance Israelite of Paris in memory of his father, and his admirers
donated four thousand gold pounds for a memorial within the community. The
Alliance committee gave its boys' school his name. In many homes of the common
people in Saloniki, until the fire of 1917, there were fixed into the walls
pictures of the three benefactors who had worked on their behalf: Dr. Moshe
Allatini [22], Dr. Moshe Mizrachi and Dr. Moshe Hirsch (regarding the two latter, we will
write more later).

Dr. Allatini left behind a widow: Rosa nee Mortera, and six sons: Lazaro,
Carlo Reuven, Hugo, Eduardo, Roberto and Dario. There may have also been two
daughters. During the German occupation his tombstone was destroyed to its
base by the Greeks, who did not remember his righteousness and good deeds
towards members of their nation as well.

The second benefactor in these years was the wealthy man, Sha'ul ben Yitzchak
Modiano, a grandson of the Dayan Rabbi Sha'ul, whose name he bore, and a
descendant of Rabbi Yosef Shmuel Modiano (Modigliano), the author of the book
Rosh Mashbir. He was for many years one of the seven leading
citizens of the city, among the supporters of the establishment of modern
schools, and was especially interested in improving the state of the Talmud
Torah schools. He did much and helped to erect the building of the new Talmud
Torah school but was not privileged to be present at its dedication, as he had
died in the meantime. He also bequeathed shops of value in the
Capan market to this important institution, and in his lifetime
donated 200 gold pounds to the building of the Alliance school. He was also
one of those who stabilized the Bikur Cholim Fund (for the ill).
Like Dr. Allatini, he also received the honorary title of Cavalier
from the government of Italy, and also received honorary decorations from other
governments. His sons, Ya'akov, Levi and Shmu'el as well as his widow, Siniora
Fakima, followed in his footsteps with many acts of charity. He was eulogized
in a fashion befitting such an exemplary man: Ottolenghi wrote two dirges in
his honor, and from them we learn that he supported orphans, was a bastion for
the poor and that the worship of the Lord burned within him. [23]

Together with the Rabbis Gatinio and Arditi, the following wealthy men also
worked: Isac Vita Modiano, who for his good deeds is described as a
Benefactore; David Bechor Frances, the vice president of the
community council, appointed to deal with public affairs (died 5683
 1883); Yosef ben Moshe Saias (the brother of the wealthy Shalom Saias),
He did too many righteous acts to count (died 5646 1886);
Yitzchak Shmu'el Chasid (died in 5647  1887); the same year also saw the
deaths of Leonardo Fernandes, regarding the poor his mercy overcame
them, and David Moshe Morpugo, a man of great advice to
schools reliable supervisor; Yehuda Sha'ul Modiano, from the old
Kollel (rabbinical leadership) died at the age of eighty in 5648
(1888); Yosef Shmu'el Chasid, formerly one of the seven leading citizens, died
in 5649 (1889).

Sages and Rabbinical Judges (Dayanim)

Even though the number of sages was smaller than in the past, there were still
many important rabbis during the era of Rabbis Gatinio and Arditi of whom we
shall mention just a few here, and the rest in the supplements to this chapter.

As we have seen mentioned previously, Rabbi Shmu'el Yosef (or Ben Yosef) was the brother of Rabbi David Yosef, one of the rabbis of the
Kollel (rabbinical college), Raba d'Amia. Since he was the elder,
he would sign first on rabbinical decisions and endorsements. It was said of
him that he did not exhibit preference to any one, and that he had no greed
whatsoever. He died aged 84 in 5645 (1885)

Among the exemplary sages was Rabbi Avraham Nachman HaCohen. He founded a Yeshiva called Beit Avraham L'Chaim (House of Abraham
for Life), which remained in operation until the last generation. He wrote six
books, five of which: Beit Avraham L'Chaim, Me'at
Mayim (A Bit of Water), Taharat HaMayim (The Purity of
Water), Yukach Na (Please Take Some) [this refers to the biblical
Abraham's injunction to the visiting angels: yukach na me'at mayim
please take a bit of water in Genesis 18/4], Sa'adu Libchem (Eat
your Fill  same source), appeared between the years 5604 (1844) 
5641 (1881), and the sixth book Tachat HaEtz (Beneath the Tree
 see source above) a book of homiletic and textual commentaries on the
Torah, remained in handwritten manuscript. He died in 5646 (1886).

Rabbi Moshe Halevi Carasso was a dayan (rabbinical judge) on property issues pertaining to homes and
yards, the head of the Beit Ya'akov Geneo Yeshiva where he taught
much Torah. Died in 5647 (1887).

Rabbi Moshe ben Rabbi Avraham Castro, who studied with Rabbi Yitzchak Barzilai, was very studious, and published
the Kabbalistic books: Torat Chacham (Torah of the Wise Man) of
Rabbi Chaim de la Rosa (5608  1848), the fifth volume of Rabbi Chaim
Vital (5612  1852), Ashmoret HaBoker (The Morning Shift) of
Rabbi Yehuda ben Rabbi Shlomo HaCohen, commentaries on the Zohar (5612 
1852), Olat Tamid of the Mhari Tzemach Chaim (5614 
1854) and the second and third volumes of Rabbi Chaim Vital (5622  1862).
He was the chief rabbinical judge of Collections, father of orphans,
judge of widows, wrote the book Yarim Moshe (Moshe will
Raise) which includes responsa on the Even Ha'Ezer (Jewish marital law),
divorce law, rules of divorces, homilies and eulogies (5650  1890). Even
though he was not one of the wealthy on his death he left one thousand grush to
the Etz Chaim Fund. One of his five sons was the Chacham Rabbi
Avraham Castro and one of his grandsons was the Dayan Rabbi Sha'ul Castro, the
father in law of the Chacham Rabbi Moshe Mal'ach. He died in 5647  1887).

As we mentioned earlier, most of the sages studied Torah in poverty. One of
these was Rabbi Shmu'el ben Chaim Chaviv. He was born in approximately 5573 (1813) and studied Torah with Rabbi Asher
Kovo. He was the son in law of the dayan Rabbi Avraham Kovo. Since he was
barely making ends meet he went out on travels for himself around the cities of
Turkey, but apparently was not very successful and in 5638 (1878) received an
appointment as a rabbi to Chiron. He died there in 5647 (1887) [24]. He edited the book Sha'ar Asher (Gate of Asher) written by his
teacher, Rabbi Asher Kovo, Part One (5637  1877) and two of his eulogies,
on his teacher's wife and on his teacher appeared in the book Sha'ar
Asher Part Two. His responsa and homilies appeared in 5647 (1887) in the
book Amar Shmu'el (Samuel Said), together with halachic innovations
and responsa of his son's son, Rabbi Shmu'el ben Rabbi Raphael Avraham Chaviv,
who died soon after his wedding (Rabbi Shmu'el the younger was the brother of
the martyred Rabbi Chaim Chaviv, may God avenge his blood).

In these years there were also: Rabbi Chananya Gavri'el, who settled in
Jerusalem in about 5636 (1876); Rabbi Shem Tov HaCohen Chasid, who went up to
Jerusalem in about 5620 (1840) and died there in 5648 (1888).

It is especially worth mentioning Rabbi Yehuda ben Rabbi Avraham Kovo, the nephew of Rabbi Asher Kovo, a student of Rabbi Ya'akov ben Nachmias, a
member of the Talmud Torah committee, judge of orphans and widows, one of the
wealthy rabbis, a pious and humble man (he requested of his student, Rabbi
David Pipano, that he not be called Chacham (Sage) during the
funeral service) died in 5648 (1888) and his reponsa and homilies appeared
posthumously in a book called Yehuda Ya'aleh (Judah will Go Up),
(5653  1893).

Among his friends were the judge Shlomo Yitzchak Saias, Rabbi Moshe ben Chayim
de Boton, the judge of orphans and widows Rabbi Ya'akov ben Rabbi Me'ir ben
Nachmias, known as Rabbi Bechor Nachmias (these two latter died in 5649 
1889); a year later Rabbi Chaim ben Yosef; Rabbi Shlomo Aharon Yeini, who
printed the book Musar Haskel (second edition) in about 5645
(1885); Rabbi Raphael Khasson of the supporters of the Etz Chaim
charity society; Rabbi Avraham Bechor Becher Shmu'el Shealtiel, who edited the
book Me'at Mayim of Rabbi Avraham Nachman HaCohen (5637 
1877), and apparently it was he who composed a number of tunes and requested
that they appear in the song books of Saloniki in the previous century.

Sultan Abdul Hamid and the Jews

Due to his hatred of Christians or his affection for his subjects who were of
Abraham's seed, either way, Abdul Hamid tended favorably towards the Jews.
Rightly, he trusted them more than the Christians, who were always suspect of
conspiring to rebel and overthrow the throne. Many times he defended them and
even denounced Jewish persecutions in several places in Europe; another time he
gave a command to issue Turkish passports to Russian refugees and allowed them
to settle in his kingdom. He was the first Sultan to appoint Jews to senior
positions in the kingdom and even granted the title Pasha to Jewish
doctors, who had distinguished themselves serving the empire. As we wrote
earlier, three Jews were elected in his day to the Parliament and two to the
Senate. He granted official recognition to the Chief Rabbi of Constantinople
and allocated a special salary for him from the government (which in 1906 was
3,500 francs), included him in a special council of royal ministers and gave
him the right to hold Jews under arrest in his office; these were special
privileges that until then had not all been granted to Chief Rabbis in Turkish
communities.

The Jews were free to follow the customs of their religion unhindered. They
were given permission to print books as of old, as long as there was nothing in
them against the Sultan and the authorities. The Pashas (the
governors) of Saloniki from 1867 until 1908 generally behaved in this spirit.
Worthy of mention among them: Madhat Pasha, Omir Fibzi Pasha, Mahmed Rifit
Pasha, Galib Pasha, Rojib Pasha, Ali Pasha, Sabri Pasha, Hairi Pasha, Hassan
Fikhmi Pasha [25], Riuf Pasha and Hussein Halami Pasha. Sabri Pasha appointed a council of six
advisors on city affairs that consisted of: three Turks, one Greek and two
Jews. The consideration for the Jews reached a point that a respectable Jew
(Yosef Na'ar) was even, for a number of years the head of this council. [26]

Among the appointed Jewish members of the municipality known to me were Ya'akov
David Benbenishti and Ya'akov Yitzchak Kases, in 5648 (1888); they were both
also members of the community council. In 5660 (1900) Kases and Moshe Sabate
Asa'el (known as Moise Effendi), and after them  David Mattitya Bizhe
served. In 5609 (1909) the members were: Na'ar, Asa'el and Isac Boton.

In the same years a special municipal council was established called
Mijlish Idari, and as regular members it had the chief rabbi plus
another Jewish delegate; In 5648 (1888) it was Bechor Effendi Shealti'el, and
after him, Sabati Kh' Abrabanel (known by the name Nadir Effendi Abrabanel),
Manatsh Effendi Astromesa as well as Binico Shealtiel, and others.

In the council of the Supreme Court there was also a Jewish representative, who
in those years was Eliyahu Ya'akov Frances, and after him, Mordechai Shlomo
Abastado. Members of the commercial court were: Nachman Aharon Mal'ach, Asher
Effendi Shalem, and Nissim Matzliach Effendi. The governor Fikhmi Pasha
established a commercial bureau in 5664 (1904) that Josefo Mizrachi served on
as assistant chairman, and Ya'akov Sha'ul Modiano was one of its active members.

Among the senior clerks in Saloniki, aside from the doctors, we must mention
Yosef Effendi Kriger who was, in 5652 (1892), the general manager of the city
for political affairs [27]; Daoud (David) Effendi Levi, who was active in this council for several years
and was later appointed to the passport bureau; and Vitalis Effendi ben
Mordechai Astromesa, an agronomist who was appointed in 5681 (1921) as General
Supervisor for Agriculture for Saloniki and its environs, and many others.

An Incident Between the Turks and the Jews

In spite of these privileges, policies and good relations there were still
occasional injustices wrought by the governors, like the following instance
that occurred in 5644 (1884):

At the initiative of the Jews or with their cooperation, large buildings were
built in Saloniki in which the workers sorted the tobacco. The authorities
appointed Turkish supervisors (Koldjis) to ensure that tobacco was
not smuggled out before the balu taxation. On Friday, August 8th, 1884, when many Jews were crowded into the Jewish market to buy their Sabbath
needs, fifteen of these supervisors (Koldjis) approached a Jewish
shopkeeper and requested to enter his store to check if he didn't have any
smuggled tobacco. The Jew objected, saying that the guards needed to come
accompanied by the Muchtar of the neighborhood (who was Jewish) and
an official Turkish clerk. The supervisors did not listen to his words and
forced their way in. The storekeeper continued to object, and one of the
supervisors shot in the air with his pistol, and his friends also pulled out
their pistols and fired. Seven Jews and a woman who were passing in the street
at that hour were injured. There was a great panic and all of the shopkeepers
closed their stores and fled in all directions. The English consul, Blont who
heard the shots was first on the scene, and quickly summoned the governor Galib
Pasha and the chief of police, and after them Rabbi Arditi and the members of
the community council arrived at the place. The entire Jewish population was
seething over the incident, and the chief rabbi wrote to the Governor and asked
that the perpetrators be punished. He was furious that the supervisors, on the
excuse that they were coming to check if there were any smuggled tobacco, were
entering the Jewish buildings specifically at a time when only the women were
there; they were stopping cargo wagons and arbitrarily harassing pedestrians
on the street. The rabbi also demanded that the supervisors be forbidden from
bearing arms within the city. The governor responded that he would investigate
and cause justice to be done.

In the meantime, the injured woman died. The chief of police filed a report
with the governor that relied on the Turkish supervisors' version. In
addition, the Rizhi (the tobacco company) agent, Detrobitsch as
well as Lir, the head of the Ottoman Bank and the government inspector of the
railway, Kopir (these last two being known anti-semites), who were on good
terms with the governor, influenced him and the chief of police and as a
result, instead of punishing the Turkish shooters, six Jews were arrested.

The community council, aided by the best of the Jewish lawyers, appealed the
arbitrary arrest, and Rabbi Arditi wrote to the chief rabbi of Constantinople
to deliver an official complaint to the Minister of Justice regarding this
injustice. And indeed, Constantinople wrote to the governor to reexamine the
matter without prejudice. Only after this intervention were the Jews released
and some of the Turkish guards arrested. However, as a counter measure, two
other Jews were arrested, Italian citizens, who, according to Turkish
witnesses wished to kill the Koldjis. The Italian
Consul intervened and defended them. In the meantime, many Jews, Greeks,
Bulgarians and even Turks signed a petition to the governor to disarm the
supervisors of their weapons. [28]

In those days there were still several violent Turks who attempted by means of
all sorts of threats to extort money from wealthy Jews. Usually, the police
would take action against them without enthusiasm, and when they discovered
that the police were indifferent, Jews sometimes took care of the
bandits on their own. [29]

In spite of all this, it can be said that the Jews of Saloniki were definitely
grateful to Sultan Abdul Hamid for the way the city developed so marvelously in
his day, particularly with regard to commerce, industry and construction. This
development was accompanied by rapid progress in education in every class and
increased the honor of the community, which included then a large number of
doctors, lawyers, journalists, engineers and academics, who had been educated a
institutions of higher learning in Constantinople, Europe and even in the city
itself. The Jews truly venerated Sultan Hamid and celebrated his birthdays,
which were official holidays, joyfully and enthusiastically in both the
synagogues and the study halls. This enthusiasm was especially notable on the
25th anniversary of his reign. [30]

It is not surprising, therefore, if Rabbi Ya'akov Me'ir, who was appointed as
Saloniki's rabbi in 5668 (1908), said in 5673 (1913) to King Georgos, after the
conquest of Saloniki by the Greeks, that in the time of the Sultan Hamid,
perhaps other nations suffered from him, but the Jews suffered nothing for the
Sultan trusted that the Jews respected his authority and would not rise up
against him. [31] On his part, the Sultan appreciated the loyalty of the Jews to him and his
rule and decorated the respected citizens with different honoraria. In the
appendix to this chapter I submit the list of Jews from Saloniki known to me
who received honorable decorations from Sultan Abdul Hamid.

In 5662 (1902), the Turks, mostly Donmehs, built a fabulous mosque in the
Campanias suburb and many Jews helped with the construction costs,
among them Alfred Allatini and his widow, who donated thirty five thousand
grush. When Alfredo died, in 5661 (1901), his widow pledged one hundred gold
pounds to the Turkish schools. In 5664 (1904), Jews donated generously to the
Turkish school Yiadigari Tiriki..

Also worth mentioning is Yosef Ya'akov Nechama who decorated the new mosque
that was then built with lovely decorations. (Rabbi Kovo didn't object to this
work in the mosque since the Turks believe in the unity of the diety).

The relations between the Jews and the Turks in Saloniki were so good that the
governor (Pasha) was frequently present not only at the funerals of respected
Jewish citizens, but also at school celebrations, especially those of the
Alliance Israelite, and at balls and parties that were held by esteemed Jews.
Hassan Pasha, for instance, and with him, several senior clerks, were present
at the circumcision ceremony of the son of Chanan Mercado Yehoshua, in 5662
(1902). At the death of Alfredo, son of Dr. Moise Allatini, in 5661 (1901),
his casket was borne by, among others, also Marechal Ha'iri Pasha and Ali Bey
from the Turkish side. These good relations continued until the conquest of
the city by the Greeks.

The Development of Commerce

In 5632 (1872), Baron Moshe Hirsch received the concession to lay the railway
in Macedonia from Sultan Aziz. At the start, Saloniki was connected to Scopie
and after a short time the tracks were extended to Zbepji and from there to
Belgrade.

In this way, Saloniki was connected to Budapest, Vienna and Paris. At about
the same time, a German firm connected Saloniki to the tracks at Monastir. The
railway company of Baron Rotschild tied Constantinople to Romili and a French
firm extended the line from Scopie to Belgrade.

Thanks to this sophisticated train network, many of the villagers brought their
produce to the nearest station going to Saloniki. On their part, many
merchants went out of Saloniki to visit the villagers to buy from or sell to
them. Others traveled as far as Vienna, Paris and London on business, without
needing local middlemen. The villagers also became used to traveling to the
city to purchase European commodities on credit and to pay for it with the
crops of their land. Already in the time of Rabbi Arditi, Saloniki became the
central warehouse of Madedonia for many types of products, tobacco, silk worms,
cotton, leather, fruit, grapes, olives and animals as well.

Many ships reached the port [32] to unload import goods of various sorts, and to take on mainly agricultural
produce, which was concentrated in the city for export. The work of loading
and unloading was done entirely, according to Adler's testimony in 5658 (1898),
by Jews who were experts in their field. The Jews were also ships' agents as
well as representatives of most of the insurance companies. [33] The existing shops expanded and new ones opened every day. The merchant
Mercado Yehoshua, for instance, expanded his business which was founded in 5590
(1830) as well as Nechama Aharon Mal'ach whose business was founded in 5630
(1870). Major businessmen like Skitodi (Yitzchak Nissim) and Chasdai Moshe
Ezrati opened new places of business. These four traded in clothing, silks,
cotton, buttons and the like. The Frances and Benbenishti families did
business in woolens which were imported from England. The sons of Gedalia
Avraham Herera and the sons of Avraham Bivas developed the modest business of
their fathers and turned it into several large stores both wholesale and
retail. They would also sell on credit to several smaller businesses and to
peddlers who went from door to door and would also sell at Greek and Turkish
homes.

The Jews were the first to bring not only textiles and other consumer good from
Europe, but also industrial equipment such as steam engines, pumps, motors and
the like. Fratelli (the brothers) Tiano and Partners were some of the
machinery importers. Avraham Yosef Kovo founded, in 5628 (1868), a supply
warehouse for the printing industry: type, presses, ink, paper, etc.

Commerce developed in Saloniki to such an extent that in 5660 (1900) the value
of the goods exported via the port of Saloniki reached six million dollars, and
the import, eighteen million and four hundred thousand dollars. According to
Adler's testimony, from the year 5658 (1898), 75% of this entire cycle went
through Jewish hands.

Industry and Crafts

The Spanish exiles in Saloniki were famous for their expertise in different
crafts and industries. Continuing this tradition of production the Saias
family founded a textile (weaving) mill in the second half of the 18th century. The mill developed and became the largest and most sophisticated of
its kind in the city. According to the words of a French author from 5590
(1830), the Jews were already then employed in weaving different colors of
cloth, called in Turkish basma.

In 5618 (1858) Dr. Allatini built a large flour mill, in which they would grind
one hundred thousand kilograms of wheat every day and it supplied flour to all
of the inhabitants of the city. Several years later he founded the beer
factory and a number of years after that, a factory for fired bricks and a
factory for shingles. Since it was not possible to close these factories on
Sabbaths and holidays, Dr. Allatini found a non-Jew as a partner and employed
hundred of Greek workers who worked on the Sabbath. Of course, most of the
clerks and supervisors were Jews. The mill was closed only on the Day of
Atonement. It burnt down and was rebuilt in 5660 (1900). [34]

There was at that time a Association for Weaving Silk (mentioned as
one of the benefactors to the construction of the Alliance Israelite school in
1875), and there were also textile mills owned by Touris and Mizrachi, Sabati
Chasid and Siddes; a factory for women's scarves and silk weaving that Yosef
Modiano founded in 5658 (1898); Modiano and Partners built large warehouses for
sorting the tobacco in the name of the Rizhi company, which started
out employing between 400  450 men and women and by 5662 (1902) had
nearly 10,000 men and women workers.

In the beginning of 5670 (October, 1909), the association of Alliance Israelite
alumni in Saloniki organized an exhibition of handicrafts, art and industry.
One hundred and fifty artists and artisans, mostly Jewish, took part in the
exhibition. They presented products in forty types of crafts. Many Jews were
recognized at this opportunity and among those who received gold medals were:
Mayo and Pilosof, the owners of a soap factory (they supplied soap to the
Sultan); Yitzchak D. Serero and Partners, owners of a brush factory, received
an honorary certificate at first and later on a gold medal; Abraham Abastado, a
shoe manufacturer, received a gold medal for the beautiful shoes he created;
Yitzchak Saki, a tailor, received the first prize for superb sewing; Yosef
Nachmias, owner of a knitting mill and Michael and Shlomo Angel, tailors,
received certificates of praise.

Alkan Adler testified in his book mentioned below that both the builders and
the workers in the silk industry at that time were all Jews.

At that time European firms founded a natural gas factory and the first
electric power station, as well as carriage tracks (Tram), which
were first pulled by horses, and after several years, run by electricity, and a
water company as well. In most of these firms Jews participated as investors
and stockholders. It can certainly be said that there was not a single
commercial transaction in Saloniki between 5610-5672 (1859-1912) that the Jews
didn't initiate or in which they didn't participate.

Banks and Bankers

With the development of commerce and industry several banks were founded who
served not only the merchants of Saloniki but also had ties and dealings with
European and Turkish banks. The most important banks and bankers who were
active between the years 5624  5672 (18641912) were: Banco
Allatini; Yehuda Sha'ul Modiano; Fratelli (Brothers) Modiano; Sha'ul
Modiano; Fratelli Eliahu HaCohen; Yosef Ya'akov Capuano; Chaim Shlomo Amar;
Banco Sha'ul Modiano, whose sons Levi and Ya'akov continued to run
and develop the business. Other active bankers were: Chaim Shlomo Amar,
Sabati Chasid, and after him his son Shlomo; and in the last years 
Avraham Kh' Amar and his son Sha'ul Avraham Amar; Shlomo Shalem; Yehuda ben
Ouzilio and his partners; A. Bayonne; David J. Fernandes; Benyamin Chasid and
his sons; the sons of Asher Chasid, as well as Ya'akov David Benbenishti and
Moseri.

In 5648 (1888) several Jews together with the brothers Allatini founded the
Banc de Salonique, whose director was generally Jewish. The
director of the Banc Ottoman was Shmu'el David Zadok in those years.

Magnificent Buildings

Since the merchants, industrialists and bankers needed large warehouses, stores
and offices, the Jews built some magnificent buildings at that time in the
center of the city, especially on Sabri Pasha Street and the area. Among the
important buildings it is worth mentioning: the Cite Saul building
named for Sha'ul Modiano; Passage ben Rubi; Khan Allatini; Khan Yeini in the
Frankish neighborhood; Khan Saias; Passage Orientale & Jidid Khan, which
belonged to the community; the Trading building (a commercial firm) on Sabri
Pasha Street, which belonged to the Simcha family; large warehouses in the
grain market, Estera and Sibi, besides several
beautiful buildings in the Quartier Franco (the Frankish
neighborhood), among them the building of the Banc de Salonique
etc., etc. The value of these buildings was in the hundreds of thousands of
gold pounds.

Aside from the commercial buildings, the wealthy built themselves virtual
palaces out side of the city. First as summer homes, and after a while, as
dwellings for the entire year. The first such homes were begun already in 5610
(1850) in the neighborhood know as Campanias. At these estates the
clerks and important guests of the authority were received as well as
representatives of the various governments. Jews also built lovely houses on
the New Beach road. It would be impossible to talk about those
years about the renewal and building of the city without mentioning the part of
the Jews in the construction.

In addition, the Jews excelled as clerks in the post office and the telegraph
office, the Junction railroad, the police, one of whose chiefs in
5670 (1910) was Yitzchak Yehoshua Bey, and in various government posts. The
number of Jewish lawyers grew from day to day as well as the number of
Mukhtars (neighborhood heads).

Wealthy Men Devoted to Their People

In spite of their great wealth, the rich men, veterans and newcomers alike,
devoted to their people and religion. As we have already seen, even though Dr.
Allatini initiated and founded modern schools, he supported the Talmud Torah
schools and the Etz Chaim society generously. The well-to-do
Sha'ul Modiano was one of the pillars of the Talmud Torah institution. The
wealthy Shalom Saias founded a yeshiva which bore his name, and was known as
Lishkat HaGazit or Yeshiva de KM Shalom Saias.
The wealthy Sabati Chasid founded a yeshiva as well, not far from the
Rogoz neighborhood which was known as La Yeshiva de KM
Sabati Chasid [35]. The rich Avraham Herera founded a yeshiva called Beit Yitzchak
in the Madrizika del Agoa neighborhood, and assisted, together with
Yosef Shulam and the sons of Avraham Baruck Bracha in the printing of the book
Ein Mishpat (Eye of Justice) (5657  1897). Several years
later Gavri'el Almosnino founded a yeshiva as well, which bore his name. In
these yeshivas were several scholars (at least three) who learned Gemara and
the arbiters at the expense of the benefactors and they contained libraries
filled with books of responsa, Talmud and the like.

The wealthy Yosef ben Shushan and his wife Rachel donated a valuable plot for
the construction of a rabbinical seminary, that was properly founded in 5657
(1897). The wealthy Aharon Nechama Mal'ach also supported this institution.
For her part, Seniora Fakima, the widow of Sha'ul Modiano, gave her own moneys
to build the glorious synagogue in the Campanias neighborhood which
cost around three thousand gold pounds. Officially, it was named Beit
Sha'ul for her husband, but people called it El Kahal de la Seniora
Fakima [36]. Other wealthy members of he Tiano, Russo, Dassa, Fernandes, Moseri, Ferrera,
Mizrachi, Buena, Abastado, Torres, Amar, Bizhe, Geneo, Kovo and other families
donated generously to the schools of the Talmud Torah, the Alliance Israelite,
the craft school, to a large number of charity organizations and in particular
to the Bikur Cholim (Visit the Sick) fund, which in those years
cared for thirty thousand cases a year. They also donated their assets to the
construction of the hospital, which we will speak about in the next chapter.

Jews of Saloniki in the Eyes of Non-Jews

In 5647 (1887) a non-Jewish French author visited Saloniki, and these are his
words regarding the Jewish inhabitants:

Of the 130 thousand inhabitants here about 70 thousand are Jews. I do
not think that a number like that can be found even in Jerusalem. In no other
place in the world do the Jews feel themselves as much t home as here. They
prefer the rule of the Turks to the rule of the Christians most of them
speak ancient Spanish, which was the language of their forefathers. Their
relatively flourishing economic situation attracts immigrants from Italy to the
city as well I saw them {the Jews}in their shops, in the street, at the
port, in the agency offices. They have a kind of free stride I walked in
the narrow streets, I went in to a yard I saw a beautiful young
woman who held a broom in her hand as if it were a royal sceptre, and I
was reminded of the verse for I am black and comely, oh daughters of
Jerusalem [Song of Songs] the Jews here work in all trades, from
physical labor to the highest managerial posts. Of course, they are excellent
at commerce they are also the owners of the factories and also the
porters, interpreters and clerks, mediators and bankers. They have a place in
every level of the society, from the very highest to the very lowest. The
great merchants are Jews: The names of Allatini, Modiano are known in
Marseille, in Paris and London, no less than in the Aegean. Next to these
wealthy men there are also Jews with no luck, like the Christians next to
the old market is the glorious palace of Modiano, and two steps from there, in
some sort of basement, I saw a number of children in a terrible state, singing
something in Hebrew the great merchants are charitable 

He also wrote that a Jew who owned a boat told him that the wealthy have lots
of money, but they forget that we the poor are their brothers, and
simultaneously he praised the Allatini family for their generosity . The
number of Turks, according to him, is forty thousand; the Donmehs
live in a suburb at the height of the city in a very clean place; the number
of Greeks is twenty thousand and they compete with the Jews, but the Jews
outnumber them in the city and have turned it into a little Israel. [37].

The complaint of the boat owner that his wealthy brethren neglect the poor
contradicts his own assertion that the large merchants are charitable. In any
case, this testimony in general, coming from a non-Jew, confirms again the
greatness and uniqueness of the Jews of Saloniki in these years.

For his part, Samuel Cox, the American delegate in Constantinople, who visited
Saloniki around 1885 wrote:

Saloniki is a paradise for Jews. When you get to the coast, the owner of
the boat that fetches you is Jewish when you walk up on dry land, you are
shoved by turbaned porters who are Jews, and when you enter the customs house,
you are surrounded by clerks who speak unceasingly  Jews . The
builders are Jews, the barbers are Jews. The children of Israel are
everywhere, doing every kind of task. They trade in metal, in old clothes, and
in almost everything that can be traded in a city . There are in this
city many wealthy Jews, and some of them are millionaires. [38].

Addenda to Chapter Fourteen

A. List of Sages and Rabbis Who Were Active at this Time

Rabbi Yehuda Matalon, Tremendous, great in years, died in 5640
(1880); the same year the judge Rabbi Yitzchak Shem-Tov Arditi, who was a
sermonizer, preacher and great teacher died; the judge Rabbi Yitzchak, the
brother of Rabbi Asher Kovo, and the sage and preacher Rabbi Yitzchak David
Amarilio died in 5641 (1881). The judge Rabbi Yitzchak ben Rabbi Yehoshu'a
HaCohen Perachia had his innovative commentaries on the Torah and his eulogy
for his mother appear in his father's book Vayikra Yehoshu'a, he
died in Jerusalem at the age of 80 after 5642 (1882); the judge Rabbi Ya'akov
called Bechor Bracha (the rabbinical judges were only paid a small salary from
the community fund and most of them were quite poor, and Rabbi Shim'on Menashe,
in his eulogy for Judge Bracha, wrote and poverty is difficult),
died in 5643 (1883) worn down by suffering; the judge Rabbi Yitzchak Tzalmona
died in 5644 (1884); the excellent Rabbi Shlomo Molcho, Rabbi Yosef Ya'akov
and Rabbi Moshe Benbenishti who died in 5645 (1885) ( this latter was a member
of the Talmud Torah committee, moved to Jerusalem, was appointed the clerk of
the charity and as head of the rabbinical court and died there aged seventy
five years, he was the brother in law of Rabbi Shim'on Menashe, who eulogized
him in HC Ashkenaz in Saloniki, and Moshe Ottolenghi wrote a dirge in his
honor) [39]

In addition, in the days of the rabbis Gatenio and Arditi the following rabbis
were active: the judge Rabbi Shmu'el ben Yehuda Gatinio, the nephew of Rabbi
Avraham, died in 5646 (1886); Rabbi Shmu'el called Bechor Gatinio, the son in
law of Rabbi Avraham Gatinio (his eulogy for his father-in-law was printed in
the book Tzel HaKessef [Shadow of Silver], Part II, p. 121, A);
Rabbi Bechor Yitchak Herrera, a preacher and torah scholar, died in 5648
(1888); Rabbi Moshe Chaim Aelleon.

Archives Israelites, Paris, 1868, pp. 730-731; Perhaps he is not from Saloniki,
but merely has the last name Salonikio.Return

According to the new constitution the residents of Saloniki and the District of
Macedonia received the right to send six delegates to the Parliament in
Constantinople: three Turks, and three from among the Christian and Jewish
Turkish citizens. However, Dr. Allatini wrote to the president of the Alliance
Israelite in Paris that in Saloniki there are no Jews who are subjects of the
Sultan who are of sufficient ability and worthy of being delegates.
Apparently, among the three Jews who were then elected to Parliament, and the
additional two to the Senate, there was not a one from Saloniki.Return

On the 11th of August, 1875 a part of the Turkish neighborhood next to the Governor's
mansion burnt down. Since the fire reached the area of the jail the removed
the 460 prisoners to take them to another tower of incarceration, and the
prisoners were wild, snatching things to eat on their journey from the Jewish
fruit peddlers.Return

Sam Levi, My Memories, ibid., p. 10. Also, of these two, the New
York Times announces the outrages the Bashibozoks perpetrated at
the time in Macedonia.Return

According to another version, the Consul was not at the station but merely in
his carriage.Return

Rabbi Ya'akov Kovo, ibid. pp. 6, 10, 12 (this is more evidence against the
Alliancists of Saloniki, when we hear that the rabbis objected to
the Alliance Israelite).Return

The three of them signed the endorsement to the book Ma'aseh
Khoshev by Rabbi Yitzchak Benbenishti Gatinio, 5636 (1876).Return

In 1877 a meeting took place in Paris regarding the situation of the Jews in
the Orient. The organizers of the meting requested Rabbi Gatinio to express
his opinion regarding the relations of the Jews with the Sultan. The Rabbi
responded to them that the Sultan is usually considerate of the Jews. In
contrast, he asked them to do their utmost to improve the situation of Romanian
and Serbian Jews.Return

Divrei Shmu'el, ibid.; Archives of the Alliance Israelite
Fraternelle, bundle of Dr. Allatini, La Turquie, Constantinople,
June, 1882. The article in La Turquie was written by or at the
command of Dr. Allatini, and it is a nearly identical copy of the letters Dr.
Allatini sent to the President of the Alliance in Paris regarding the matter.
It is important to note that Dr. Allatini, in his letters to the presidents of
the Alliance concealed the participation of the rabbis and and the activities
of several Associations in favor of the people. In his letters he
emphasizes that the majority of his charities, which were truly great and
important, were done as the president of the Alliance in Saloniki, but did not
mention the large and numerous charities done at that time by the wealthy
Shalom Saias and the wealthy Sha'ul Modiano and others, and it is too bad.Return

Archives of the Alliance Israelite Universelle, Allatini bundle. [The song was
written by Rabbi Yehuda Nechama who published it in La Epocha, No.
2, 10 Cheshvan, 5636, 8.11.1875).Return

Among the doctors who studied at the Alliance school in their youth during the
time of Dr. Allaniti were Isai Tzadok, Albert Shaki, Izak Becher Yehuda, and
another two Turks, Rifat Mustafa Effendi and Ishma'el Hassan Effendi; to begin
with the studied in Constantinople and from there they travelled to Paris
(Archives of the Alliance Israelite Universelle, ibid.).Return

The Allatini and Mortera families were married into the following families:
Fernandez, Mizrachi, Nassikh Kamondo from Constantinople, Paris, Bariola,
Tiano, Schultz, Friedman, Ferrera, Bloch, Morpugo, Leibovitch, Lombrozo,
Modiano, Buena, Franjiti and Moro. (According to the invitation of the family
to the funeral of Dr. Allatini, Archives of the Alliance Israelite, Allatini
bundle).Return

Ottolenghi, ibid., No. 22-23, pp. 27-31. Since the Modiano family excelled in
the nineteenth and early twentieth centuries, and its sons were among the seven
leading citizens of the city and highly respected members of the community, I
hereby produce below the names of the more important wealthy members of this
family who were active between the years 5620 (1860) and 5643 (1883) (several
of whom died in the beginning of the twentieth century). Here are their names
in chronological order: Yehoshu'a Modiano, Sha'ul Yehuda Modiano, Shmu'el
Yitzchak Modiano, Shmu'el Yitzchak Modiano (two of this name), Yitzchak Shmu'el
Modiano, the brothers Salvator and Shlomo sons of Yitzchak Modiano in
Marseille, Yehuda Sha'ul Modiano, Sha'ul Yehoshua Modiano, Yitzchak Yehushu'a
Modiano, Sha'ul Yitzchak Modiano, Yitzchak Yehuda Modiano, Yosef Yitzchak
Modiano, Yitzchak Vita Modiano, the brothers Yitzchak, Shmu'el and Sha'ul sons
of Daniel Modiano, Ya'akov Sh. Modiano, Raphael Yosef Modiano, Yitzchak Shlomo
Modiano, Albert Sha'ul Modiano, the brothers Shmu'el and Levi sons of Sha'ul
Modiano, Elim (Eliahu?) Modiano, and above all, the generous woman, Fakima, the
widow of Sha'ul Modiano.Return

Regarding the rabbis of Chiron, see Mercado Kovo, Outlines in the history
of an Israelite community in Ceres, Tel-Aviv, 5722 (1962), pp. 8-10.Return

When Hassan Pasha arrived in Saloniki on the 8th of Tishrei, 5656 (Fall, 1895), Ottolenghi wrote a Golden Song in
his honor; ibid., No. 41, p. 61.Return

[The author relies on official publications from the newspapers of the time
which do not accurately reflect the mood in every level of the public. There
is no doubt that there was, especially among the intellectuals and those
educated in Europe, objection to the dictatorial regime of Abdul Hamid and
therefore there were many of them who were active in the Young
Turks revolution, even among its leaders. They were, in spite of this,
generally Turkish patriots and did not like the Greek liberation movement,
which was run by the priests who stood at its helm as a war against the
unbelievers which included both Jews and Turks].Return

From the year 1901 to 1905 3400 ships arrived at Saloniki with a combined cargo
of 930,000 tons of merchandise, and in 1911, 992 ships arrived with a cargo of
1,042,775 tons.Return

Jewish bankers, foremost among them Ya'akov Shmu'el Modiano and Levi Modiano,
bought a 2900 ton ship to sail between Saloniki and the cities on the
Mediterannean coasts and called her Ida after Levi Modiano's wife
(Il Avenir 10 February, and 9 March, 1904).Return

At this opportunity the brothers Allatini organized two parties to celebrate
the opening of the mill: one religious and one neutral. The religious
celebration was held in the presence of the Chief Rabbi Ya'akov Kovo and many
scholars; the neutral celebration was held two months later on the 25th anniversary of the reign of Sultan Abdul Hamid, with the participation of the
Pasha and senior officials. They slaughtered sacrifices that day,
as is customary among the Turks, and handed the meat out to the poor.Return

Apparently the wealthy Shalom Saias and Shabati Chasid were learned in Torah
and therefore they are given the title Cham (i.e., Chacham).Return

For more about her and her generosity, see Yosef Ouziel, The White
Tower (HaMigdal Halavan), pp. 86-87.Return

I took these names from the press of the time in Saloniki and the Jewish
Chronicle, London.Return

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